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Ch 1. The Burnt offering
Ch 2. The Meal offering
Ch 3. The Peace offering
Ch 4. The Sin offering
Ch 5. The Trespass offering
Ch 8. The Consecration of Aaron and his sons
Ch 14. Leprosy - type of sin, individual and ecclesial
Ch 23. The Annual Feasts
Ch 25 The Land Laws - The Law of Jubilee
Ch 26. Eretz Israel - conditions of tenancy / blessings and cursings (cp Deut 28)
The book is named in Hebrew: Waiyikra, "And he called..." It is considered to be the Book of the Priests, with the title "Leviticus" being derived from the Septuagint Version. The first half deals with sacrifice and the laws that safeguard the priestly character of Israel, providing for the means of mediation and acceptability before Almighty God, when sin is shown to be exceeding sinful, and the means of sacrifice being the only means of acceptable approach to the Deity.
The second half deals with the principle of holiness, and the sanctification of human life, establishing the nation as a "holy people" unto Yahweh.
Chapters 1-7 contain the Laws of sacrifice for the individual, the congregation, and the priests.
Chapters 8-10 concern the inauguration of worship in the completed sanctuary.
Chapters 11-17 relate to the laws of clean and unclean, purity and purification, culminating in Yom Kippurim, the Day of Coverings (Atonement).
Chapters 18-26 legislate on marriage, personal and social ethics, the sacred festivals, land tenure, and conclude with a solemn exhortation on the connection between religion and national welfare.
Chapter 27 is a supplementary chapter on vows and tithes. All the precepts are merely a translation into terms of daily life of the divine call: "Be ye holy for I am holy" (ch. 19:2).
This is shown as an active principle, shaping and regulating every sphere of human life and activity. We commence reading one of the most remarkable, intricate and enthralling books, and come face to face with the important element of holiness -- without which none shall see Yahweh. GEM, Logos.
As today we view that symbolism retrospectively through the long-distance lenses of . revelation we are naturally preoccupied with its prophetic import. This was an import which the faithful in Israel could hardly have been expected to perceive.
Indeed they were never meant to perceive it in its details, but only in the dimmest outline, for the mystery contained in it was only to be made manifest at the appointed time, long future from their day. This serves, however, to emphasize all the more that, unless the Law was designed solely to baffle and bewilder them, it must have had its immediate lessons to teach them, and that the bulk of its ordinances .were each meant to be intelligible to them as "a figure for the time then present".
We can thus see why God counselled Joshua,
'This book of the law shall not depart out of thy mouth ; but thou shalt meditate therein day and night" (Joshua I : 8).
The prayer of the faithful must always have been "Open thou mine eyes that I may behold wondrous things out of thy law" (Psa. 1.19: 18).
It needs to be ours also, not only that we should perceive further prophetic meanings in the Law but others besides. Like the apostles we should be able to take a bi-focal view of the Law, now reading it at long range, now reading it at close range; Only by such close-range reading can we in fact abstract from its symbols the spiritual laws concealed within them.
Law and Grace Ch 2
Mr. B. C. Carillon, minister of the Jewish Synagogue at St. Thomas', in a letter to the Occident, in which he repudiates the divine authority of the Talmud, and contends for the supremacy of the Law and the Prophets, says,
'The divine, pure, and perfect code of Moses is destined to be at a future period the code of all mankind.' He concludes his letter to the editor by 'Hoping that the God of our fathers will soon reunite us with our blessed Palestine, under the sway of our King Messiah.'
There is more truth than fiction in Mr. Carillon's prediction concerning the Mosaic Law. The Feast of Tabernacles and Levitical Sacrifices are enjoined by the code of Moses; and Zechariah testifies that-
'Every one that is left of all the nations, which came against Jerusalem, shall even go up from year to year to worship the King, the Lord of hosts, and to keep the Feast of Tabernacles. And they that sacrifice shall come and take of them, and seethe therein'-Zechariah 14: 16, 21.
The Mosaic Law amended so as to harmonise with the truth in Jesus, but not the entire original statutes, will become the code of all nations, in the time when 'it (the Law) shall go forth from Zion, and the Word of the Lord from Jerusalem.'
The conclusion to his letter is one in which every one can heartily join who believes the Gospel of the Kingdom. Abraham, Isaac, and Jacob are his 'fathers,' in a higher sense than Mr. Carillon, as a natural Jew, can claim. Palestine is the land of the true believer's adoption, and he longs to be united to it, not simply to be 'under the sway' as a mere subject, but to be associated with Messiah in his kingly and priestly offices, as joint-rulers with him of Israel and the nations of the earth.
Herald of the Kingdom and Age to Come, Nov 1852